How to get a kurdish girl
Dark skies were threatening rain over an Iraqi Kurdistan village, but one woman refused to budge from outside a house where two girls were at risk of female genital mutilation. I just want to talk," called out Kurdistan Rasul, 35, a pink headscarf forming a sort of halo around her plump features. FGM, in which a girl or woman's genitals are cut or removed, was once extremely common in the Kurdish region, but WADI's campaigning has reduced the practice. She has visited 25 times, challenging its imam on perceptions FGM is mandated by Islam and warning midwives about infections and emotional trauma. That morning, she used the mosque's minaret to vaguely invite villagers to discuss their health.SEE VIDEO BY TOPIC: How Kurdish women soldiers are confronting ISIS on the front lines
SEE VIDEO BY TOPIC: Female Kurdish sniper cheats death at hands of IS- BBC NewsContent:
- EXCLUSIVE: Kurdish woman fighters are finishing ISIS, smashing patriarchy
- Female genital mutilation among Iraqi Kurdish women: a cross-sectional study from Erbil city
- Kurdish Women Fight Against Patriarchy For Independence
- Kurdish women
- Meet Kurdish Girls
- Women on the Rise in Kurdistan
- Women in Kurdistan
- Women Are Free, and Armed, in Kurdish-Controlled Northern Syria
EXCLUSIVE: Kurdish woman fighters are finishing ISIS, smashing patriarchy
Close-up of an elder Yezidi woman, in a Viransehir village, in Turkish Kurdistan. Yezidism is an ancient religion in the Middle East, supposedly the original religion Kurdish people before their conversion to Islam.
Halai dances during the celebration of a traditional Yezidi wedding in a village of Viransehir. Yezidistry to keep getting marriedonly among peopleof the same ethnicity.
But it is estimated that only some Yezidis are left in Turkey, most of them located in the area of Viransehir, in the Urfa province. Hacer, a Kurdish woman, milking goats with the help of her children. Hacer lives in the same Viransehir village where she was born, and her life goes on according to Yezidis traditions.
Hacer, in one of the rooms of the house she shares with her husband and four children. Viransehir landscape, through the window of Hacer's home. Kurdish society, especially in rural areas, is still very conservative. The role of women is often associated with confinement in the family home.
Cotton fields in the Kurdish region of Urfa, where most of the cotton produced in Turkey come from. Every year, thousands of seasonal workers come here to work during two months. Aysegul 14 years old is the only one of five sisters who still continues to study. Her sisters left early the school to get married or help the family in agricultural work, but Aysegul wants to study to be a doctor. During september and october, she combines school with the work in the cotton fields.
For many young Kurdish girls, temporary work in the fields is their unique life experience away from home. Despite the hard work, it is also a time to socialize outside their male family environment. Aysegul, with her sisters and friends, comes back home after a workday in the cotton fields of Urfa. End of the working day in Urfa. There are still many Kurdish areas that base their economy in agriculture. Primary School students attends classes in a. The rate of illiteracy among Kurdish girls rural areas used to be very high.
However, there is a clear positive trend towards solving this problem. Just since a couple of years, Batman province has achieved a full schooling of girls in rural areas. A student of Primary School in Nusaybin, near the Syrian border. A portrait of Ataturk, founder of the Republic of Turkey, chairs the classroom.
She takes care of education of 8 years old children. Asya, a 6 years old student in a Batman village, come back home after her classes. Family economic problems are the main cause of studies dropout for young Kurdish girls. In case of low income, most of the families priorize male sons to study, while daughters are often required to help them at home or in the fields at a young age.
Portrait of Seyma 5 years old with her father and sisters. The father's figure is still very relevant as the main authority inside Kurdish families, where hierarchies are strictly defined.
Two students of primary school speak from their homes in a village of Batman province. Mothers and relatives of killed and missing people, who are organized in the association Mothers for Peace, concentrate every Saturday since in Galatasaray Square, Istanbul.
Time for a cigarette at a concentration of Mothers for Peace, in Diyarbakir. For many untrained women, political militancy is a novel way to get out to the public space. A way of empowerment and socialization beyond the roles traditionally granted to women. Two members of Mothers for Peace association have a rest at home, in Diyarbakir city. Morning prayer Dua for Sebiha. Her son went to the mountains to join the Kurdish guerrillas over 15 years ago and has not heard from him since then.
Concentration of Mothers for Peace in Diyarbakir. For many people, the Mothers are a civil movement for human rights, although the Turkish government considers them part of a terrorist movement led by the Kurdish guerrilla. The detention and incarceration among women activists are constants. Zelal Gunduz left her village in the Kurdish province of Mus years ago, to study theatre in Istanbul. Now she lives in Taksim quarter, and works in TV productions and films as an actress. I feel good in Istanbul too.
Esmeray was born Mehmet in the Kurdish city of Kars. Since very young , she felt outside heterosexual normativity, and needed to migrate to Istanbul to live as a transsexual with some normality.
At her arrival to Istanbul, Esmeray worked in prostitution for several years. It was almost the only work out left for transsexuals in Turkey. Later, contact with the feminist and LGBT movements facilitated a change for her. Esmeray has achieved to live away from the marginal environments she found at her arrival in Istanbul.
Now she writes columns in several newspapers, and act as a stage actress, with a comedy based on her own life. Nowadays, prostitution is left behind and Esmeray is a well-known public figure. A politicized profile, highly respected among the Kurds, and an icon of positive improvement for the LGBT community in Turkey.
The conquest of public space. In addition to the known struggle of the Kurdish people for greater autonomy, Kurdish society handles since years an interesting alternative battle: the one hold by thousands of women in pursuit of a social change involving greater equality for women and a bigger conquest of public space. This modernization of the role of women is not being easy in such conservative and deeply religious society. The role of Islam, closed familiar environments, a high illiteracy and the consequent lack of job opportunities are some of the challenges still to be overcome by the new Kurdish feminism.
But there are also indicators to be optimistic: an increasing school enrollment, massive participation of women in political life, and a first generation or Kurdish women accessing modern professions.
This project raises a visual tour along the different realities of what it means being a Kurdish women in Turkey: the few remaining women of Yezidi ethnic in Viransehir; temporary workers in the cotton fields of Urfa; the first generation of children having full access to education in Batman; the activists of Mothers for Peace in Diyarbakir, or the case of Esmeray, a well-known Kurdish transgender in the city of Istanbul.
Thus, this documentary work proposes a deep approach to topics like roots, religion, agriculture work, education, forced migration, political participation and the arrival to new kurdish women identities that modernize nowadays the concept of being woman and Kurdish in Turkey.
Female genital mutilation among Iraqi Kurdish women: a cross-sectional study from Erbil city
The history of the community began well before the destruction of the First Temple and continued for many generations. Ancient tradition has it that Jews were settled in Kurdistan 2, years ago, part of the Ten Tribes dispersed by the Assyrian king Shalmaneser. He describes finding over one hundred Jewish communities, including the 25, strong community of Amadiya, for whom Aramaic was still a spoken language. Indeed, their use of an ancient form of Aramaic formally called Suriyani, i. When not specified, "Talmud" refers to the Babylonian Talmud.
A blog of the Middle East Women's Initiative. As we in the Kurdistan Region in Iraq have discovered, building a society in which women and girls enjoy equal rights to men and boys requires a combination of progressive policies and laws and targeted public campaigns aimed at changing cultural mindsets. Kurdistan is a conservative society that has endured decades of conflict in a turbulent part of the world. In Iraqi Kurdistan, in we began to have a form of self-rule after decades of dictatorship under Saddam Hussein. This was later recognized in the Iraqi constitution of
Kurdish Women Fight Against Patriarchy For Independence
Knowledge about the early history of Kurdish women is limited by both the dearth of records and the near absence of research. In 16th century , Prince Sharaf ad-Din Bitlisi wrote a book titled Sharafnama , which makes references to the women of the ruling landowning class, and their exclusion from public life and the exercise of state power. It says that the Kurds of the Ottoman Empire, who follow Islamic tradition , took four wives and, if they could afford it, four maids or slave girls. This regime of polygyny was, however, practiced by a minority, which included primarily the members of the ruling landowning class, the nobility, and the religious establishment. Sharaf ad-Din Bitlisi also mentioned three Kurdish women assuming power in Kurdish principalities after the death of their husbands in order to transfer it to their sons upon their adulthood. In the late 19th century, Lady Halima Khanim of Hakkari was the ruler of Bash Kala until she was forced to surrender to the Ottoman government after the suppression of the Bedir Khan revolt in A young Kurdish woman named Fatma became chief of the Ezdinan tribe in and she was known among her tribe as the queen. During World War I , Russian forces negotiated safe passage through tribal territory with Lady Maryam of the famous Nehri family, who according to Basile Nikitine, wielded great authority among her followers. Lady Adela , ruler of Halabja, exerted great influence in the affairs of the Jaff tribe in the Shahrazur plain on the Turco-Iranian frontier. The revival of commerce and restoration of law and order in the region of Halabja is attributed to her sound judgement.
Monday, 26 September, , The presence of women fighting ISIS became an exotic and sensational topic in and , but the reality of life for many women is more complex. Typically, Kurdish women would wear traditional clothes on this day: a brightly colored dress and sash around the waist with a see-through shawl sometimes draped on the shoulders. But last year many women turned out in green forest-camo uniforms. Kurds say that women have played a key part in their national struggle for rights and independence for generations, but the first female Peshmerga units were founded in the mids.
We asked Ruken Isik, currently working on a PhD exploring the struggles of Kurdish women, to help us understand what Rojava can teach us about building gender equity into the next system. While Kurdish men and women were trying to defend the city from ISIS militia men with limited ammunition and inadequate weapons, compared to sophisticated weapons in the hands of ISIS , Kurds worldwide took to the streets to be voice for Kurds in Rojava and Kobane. From the battle to defend Kobane onward, Western media and politicians have started to talk about the brave Kurdish women who are fighting against ISIS and its brutal treatment—including enslavement—of women. But a question still resonates in many ears: how do Kurdish women join the fight against ISIS in such numbers, and why are women on the forefront of the struggle?
Meet Kurdish Girls
Clad in khaki jumpsuits, bandoleer belts tied around their chest and long rifles in their hands, they are the icons of unparalleled bravery. They are the antidote to wipe out the evil of a death cult that began casting its shadow in the Middle East. In the past five years, they were in the front lines fighting the unfathomable evil of the world, ISIS.
He had recently divorced his second wife, Amira, 17, and he wanted back the gold he had given her as a bride price, some three or four ounces at most — worth more than few goats but less than a car. Once Radwan made the reparations, she said, they would send his case to court and see him prosecuted for beating and abusing Amira for the two weeks they were married. Radwan was also guilty of fraud, she said, because Amira agreed to the wedding not knowing he already had a wife and children. Shermooz said, sharing a laugh with two colleagues. In the Kurdish-controlled areas of northern Syria, a push for gender equality has given women like Ms. Ocalan is serving a life sentence in Turkey on terrorism charges, and his organization is a designated terrorist organization according to the United States and the European Union.
Women on the Rise in Kurdistan
Close-up of an elder Yezidi woman, in a Viransehir village, in Turkish Kurdistan. Yezidism is an ancient religion in the Middle East, supposedly the original religion Kurdish people before their conversion to Islam. Halai dances during the celebration of a traditional Yezidi wedding in a village of Viransehir. Yezidistry to keep getting marriedonly among peopleof the same ethnicity. But it is estimated that only some Yezidis are left in Turkey, most of them located in the area of Viransehir, in the Urfa province. Hacer, a Kurdish woman, milking goats with the help of her children.
Haidar Khezri does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment. Since bombing began on Oct. Kurdish fighters are key partners to the U.
Women in Kurdistan
На него сверху вниз смотрел прыщавый бритоголовый коротышка. Половина головы красная, половина - синяя. Как пасхальное яйцо.
Women Are Free, and Armed, in Kurdish-Controlled Northern Syria
Празднично одетые испанцы выходили из дверей и ворот на улицу, оживленно разговаривая и смеясь. Халохот, спустившись вниз по улочке, смачно выругался.
Сначала от Беккера его отделяла лишь одна супружеская пара, и он надеялся, что они куда-нибудь свернут. Но колокольный звон растекался по улочке, призывая людей выйти из своих домов.
Чем могу помочь? - спросила она на гортанном английском. Беккер не мигая смотрел на эту восхитительную женщину.
Это как раз было ее специальностью. - Дело в том, что это и есть ключ. Энсей Танкадо дразнит нас, заставляя искать ключ в считанные минуты. И при этом подбрасывает подсказки, которые нелегко распознать.
Он где-то. Халохот повернулся к алтарю. В тридцати метрах впереди продолжалось святое причастие. Падре Херрера, главный носитель чаши, с любопытством посмотрел на одну из скамей в центре, где начался непонятный переполох, но вообще-то это его мало занимало. Иногда кому-то из стариков, которых посетил Святой Дух, становилось плохо. Только и делов - вывести человека на свежий воздух. Халохот отчаянно озирался, но Беккера нигде не было .
Узкая лестница спускалась к платформе, за которой тоже виднелись ступеньки, и все это было окутано красным туманом. Грег Хейл, подойдя к стеклянной перегородке Третьего узла, смотрел, как Чатрукьян спускается по лестнице. С того места, где он стоял, казалось, что голова сотрудника лаборатории систем безопасности лишилась тела и осталась лежать на полу шифровалки.
А потом медленно скрылась из виду в клубах пара.